Chinese
正如所说，由于自身空性之故，是自生之智慧。如是，从本体明朗的方面来说，一切身与智慧，不需寻觅，以任运成就的方式圆满，然而从自性空性的角度来说，不堕入任何戏论之边，此乃本初空性，无为任运成就之基之佛。如《龙钦心髓》所说： “此无有可指定之处，超越名相之境地，犹如虚空之法性，于一切处光明平等，如日月之光芒，遣除愚昧之黑暗，如明灯之菩提心，乃牢固之门闩，开启之钥匙，开启广大神通之秘密门，指示三身珍宝之宝藏，见此与诸佛平等。” 又如《功德藏》所说：“诸佛于中转法轮，开示三种解脱，所诠之体性，各自为自明自知。于有情界中，为如来藏，自性安住，称为大圆满。” 诸如此类所开示。此理，如《宝藏论白莲花释》所说：“此义乃经部之最后教言，于胜义谛决定之法类中，主要宣说。因是续部之正行，故于此处了悟其自性，如《续王》、《涅槃》、《大幻化网》等处如实宣说。” 如是，是为了义之经部及密咒之续部所诠释之无上法。而此如实究竟者，乃大圆满续部之所诠心要，故于此处教诫所证悟者即是此。龙钦之教证中，视空性为有过失，乃是以分别念，臆想诸佛之身与智慧等一无所有之断见，二者之差别极大。如《宝藏论释》所说：“如今以分别念之方式，执着一无所有，此乃断见，希求解脱者不应依止。虽于体性上假立，无成与不成，然于意义上安住，实有之理，乃甚深续部中所说。” 逻辑之理。
English
As it is said, due to its own emptiness, it is self-arisen wisdom. Thus, from the aspect of the clarity of the essence, all the Kayas and wisdoms are perfected in a spontaneously accomplished manner without seeking, yet from the aspect of the emptiness of nature, it does not fall into any extreme of elaboration. This is the primordial emptiness, the unconditioned, spontaneously accomplished Buddha of the ground. As Longchen Rabjam said: "This has no specific designation, it transcends the realm of signs, the nature of reality is like the sky, clear and equal in all, the light of the sun and moon, dispelling the darkness of ignorance, the mind of enlightenment is like a lamp, it is the strong gate latch, the key to open it, opening the secret door of great magic, revealing the treasury of the three Kayas jewels, seeing this is equal to all the Buddhas." Furthermore, as it is said in the Precious Treasury of Qualities: "The Victorious Ones, in the intermediate turning of the wheel, taught the three liberations, the essence of what is to be taught, each is self-knowing. In the realm of sentient beings, as the Sugata-garbha, naturally abiding, it is known as the Great Perfection." These and other teachings indicate that this principle, as stated in the White Lotus Commentary on the Treasury: "This meaning is the final teaching of the Sutras, mainly taught as a category of Dharma that definitively ascertains the ultimate meaning. Because it is the actual basis of the Tantras, here, understanding its nature is explained in places such as the Root Tantra, Nirvana, and the Great Illusion Net, as they are." Thus, it is the unsurpassed teaching of the Sutras of definitive meaning and the Tantras of Mantra. And that which is ultimately perfected as it is, is the heart essence of the subject matter of the Great Perfection Tantras, so here, what is advised to be realized is that. In Longchenpa's quotes, viewing emptiness as a fault is the nihilistic view of conceptually grasping that the Kayas and wisdoms of the Victorious Ones are non-existent. The difference between these two is extremely great. As it is said in the Treasury Commentary itself: "Now, grasping at nothingness through conceptual thought is the nihilistic view, so those who desire liberation should not rely on it. Although there is no establishment or non-establishment imputed to the nature, it is said in the profound Tantras that the establishment of abiding in meaning does exist." The reason of logic.
Chinese
就像呕吐物一样，不要扰乱深刻的意图，因为超越其他分类的，以殊胜的方式显现，是心智无法触及的。如上所示。因此，如果没有自生智慧的如来藏，无论在道上付出多少努力，都无法从轮回中解脱，所以努力是徒劳的。如圣者龙树所说：如果存在界，通过努力，就能见到娑罗树。如果不存在界，即使努力，也只会产生烦恼。如是说。同样，如果没有宣说阿底瑜伽的法，没有直接揭示自生智慧的甚深口诀，那么，上述的分别念，会遮蔽普作菩提心的自性未生之精要意义。因此，揭示了没有因果、勤作的一切，这种菩提心的精要，一切法之实相，阿底大圆满见之究竟意义，是无法证悟的，是超越生灭思议的。第五，大菩萨，如上所述，因此，导师普作王我也对最初的眷属，王子菩萨金刚你，如三世诸佛所说的，不要停留在具有能诠释的经文，我如何宣说，如是，大菩萨你也要对后世的追随者如是宣说。第六，如果不如是宣说普作无勤的决定之经，会怎么样呢？如果不宣说，因为不证悟普作菩提心的自性，就没有其他获得佛果的道路。三世诸佛之祖，导师普作王我的血脉将会断绝，没有一个显现精要的佛陀，一切众生都将沉溺于轮回之道，如是显示了这样的过患。第三，阿底之义的教授方式有二：以因果乘
English
Like vomit, do not disturb the profound intention, because what transcends other classifications, appearing in a sublime way, is beyond the reach of the mind. As shown above. Therefore, if there is no spontaneously arisen wisdom of the Tathagatagarbha, no matter how much effort is put into the path, it is impossible to be liberated from samsara, so effort is in vain. As the noble Nagarjuna said: If the element exists, by effort, the sala tree will be seen. If the element does not exist, even if effort is made, only afflictions will arise. Thus it is said. Similarly, if there is no teaching of Ati Yoga, no profound instruction that directly reveals the spontaneously arisen wisdom of reality, then, the aforementioned conceptual thoughts will obscure the unborn essence of the nature of the all-creating Bodhicitta. Therefore, it is revealed that without cause and effect, all diligence, this essence of Bodhicitta, the reality of all dharmas, the ultimate meaning of the view of Ati Dzogchen, is impossible to realize, is beyond birth, cessation, thought, and expression. Fifth, great Bodhisattva, as mentioned above, therefore, the teacher, the all-creating king, I also say to the first retinue, the prince Bodhisattva Vajra, as the three Buddhas of the three times have said, do not dwell on the scriptures that have interpretive meaning, how I proclaim, so too, great Bodhisattva, you should proclaim to future followers in the same way. Sixth, if the definitive scripture of the all-creating non-action is not taught in this way, what will happen? If it is not taught, because the nature of the all-creating Bodhicitta is not realized, there is no other path to attain Buddhahood. The ancestor of the Buddhas of the three times, the teacher, the all-creating king, my lineage will be cut off, there will be no Buddha who manifests the essence, and all beings will be immersed in the path of samsara, thus showing such faults. Third, there are two ways to teach the meaning of Ati: through the vehicle of cause and effect.
Chinese
告诫说，由于观看和观看的分别念生起，所以不要依赖于看不到无可观看的伟大实相之义；并且，由于观看也看不到，不观看也看不到，因此告诫说，实相之义是无可见的唯一。第一部分是： 嘿，大菩萨！由于依赖并安住于导师三身之因果正直的教言，因此对于遍行决定之义不能领悟，所以，金刚萨埵你也要明白，法性菩提心的自性，远离能取所取戏论的一切边，超越了观看与不观看等一切对境的行境，无论以执相分别的智慧如何观看，都无法触及法性心髓之义，而且，分别念还会反复生起，无法超越因果名相之境，因此，告诫你不要执着于那样的因果勤作之见。第二部分是： 那么，这个心髓菩提心应该如何领悟呢？ 像这样，对于毫不安住于任何戏论之边的极瑜伽大圆满乘来说，无论如何观看和观察，都会像那样，所有看到的有无、好坏、取舍、勤作等意义，都会在无境空明之中无迹自灭，因此，要知道，对于未加改造的原始本性，也就是遍行之王的心髓自性，观看也没有什么可见之物。正如《龟根本续》中所说：“无见之见，是见到达尽头的程度。”第三部分是将见解归纳为无境普光明，分为两部分： 自心如是之体性，显现为无生之明觉各种影像，因此显示为明镜；以及显现之时，即从无执光明空性中生起，显示为遍及一切、无有偏颇的见解。第一部分是： 嘿，金刚萨埵！导师遍行王、明觉菩提心我的自性是无生法界的体性，离戏大明点，未经造作的原始本性，不灭光明的智慧，清净明澈
English
It is advised not to rely on not seeing the meaning of the great reality that cannot be seen because the dualistic thoughts of seeing and looking arise; and because seeing does not see, and not seeing also does not see, it is therefore advised that the meaning of reality is the one without seeing. The first part is: Hey, great Bodhisattva! Because relying on and abiding in the truthful teachings of the cause and effect of the three bodies of the teacher, one cannot understand the meaning of the all-creating certainty, therefore, Vajrasattva, you should also understand that the nature of the Dharmata Bodhicitta is free from all extremes of grasping and being grasped, and transcends all objects of observation such as seeing and not seeing. No matter how one looks with the wisdom of conceptualizing appearances, one cannot touch the meaning of the essence of Dharmata, and moreover, dualistic thoughts will arise again and again, and one will not be able to transcend the realm of causal names and forms. Therefore, it is advised that you do not cling to such a view of causal effort. The second part is: So, how should this essence of Bodhicitta be realized? Like this, for the Ati Dzogchen vehicle that does not abide in any extreme of elaboration, no matter how one looks and examines, all the meanings of existence and non-existence, good and bad, acceptance and rejection, effort, etc., that are seen will disappear without a trace in the realm of objectless emptiness. Therefore, know that for the uncorrected original nature, which is the essence of the all-creating king, there is nothing to be seen by looking. As it is said in the Root Tantra of the Tortoise: "The view without seeing is the extent to which the view reaches the end." The third part is to summarize the view into the great all-illuminating emptiness without object, which is divided into two parts: The nature of one's own mind as it is, manifests as various images of unborn appearance and mind, therefore it is shown as a clear mirror; and at the time of appearance, it arises from the non-grasping clear emptiness, which is shown as a view that pervades everything and is without bias. The first part is: Hey, Vajrasattva! The teacher, the all-creating king, the nature of my mind of Rigpa Bodhicitta is the nature of the unborn Dharmadhatu, the great bindu free from elaboration, the uncreated original nature, the undying luminous wisdom, pure and clear.
Chinese
犹如水晶镜子般，无念平等的自性。于法界浩瀚广阔的虚空中，显现无碍的光芒，是显现与心识、法性的嬉戏。无根无基的影像，内外无处所的空色，无偏遍布的显现，诸法多种多样的形态，无处所地显现，不可见地明晰，无执着地觉悟，无念地专注，无专注地证悟，无痕迹地自然消逝，这一切的显现之基础或观察之基础，如镜子般，被指示为仅仅是此菩提心普作王。因此，轮回与涅槃的一切显现，皆从此虚空中，如无根空色的游戏般显现，除此之外别无他物。如《龙钦心髓》所说： “未作之心中， 不寻自生智显现， 上下四方皆遍布， 唯一法界中，一切皆明了， 见闻觉知及诸根， 于诸根前所显现者， 由一无处自显现， 究竟体性离造作， 不增不减而明澈， 明澈如心之明镜， 显现之所取与能取心， 如影像及幻化般， 从无而见有，差别显现。” 如是宣说。 第二，如是，菩提心之体性，从明空无自性的安住之力量中，无念平等的自性，无处所空色的显现，所有这些不可度量的，皆是无碍明空的游舞显现。因此，在未以能取所取分别念观察和执取的情况下，自然成就无碍的自性，自然而然地明晰和显现，如此授记。因此，在轮回与涅槃的无量显现显现之时，从任何因缘皆不生，且远离一切戏论之边。因此，法性无生，于法界如是之性中，刹那亦不动摇。因此，如是无碍自明的境，若能了悟无有可观之境，此乃证悟未见之大见，于法界周遍大智慧，因离偏执之对境，故称周遍离偏之见。
English
Like a crystal mirror, the nature of non-conceptual equality. From within this vast expanse of the Dharmadhatu, the unobstructed radiance arises, a play of appearances and mind, of Dharma-nature. Rootless and baseless images, empty forms without inside or outside, displays of impartial vastness, the manifold appearances of various phenomena, arise without location, are clear without being seen, are realized without grasping, are focused upon without conceptuality, are awakened without focus, and disappear naturally without a trace. The basis for the arising or the ground for viewing all of this is shown to be none other than this Mind of Enlightenment, the All-Creating King. Therefore, all appearances of samsara and nirvana arise from within this expanse as a rootless, empty-form-like play, and there is nothing more than that. As it says in the Longchen Nyingtik: "From the heart of the unmade mind, Unsought, self-arisen wisdom dawns. It pervades above, below, and all directions, In the single expanse, all is clear. Seeing, hearing, awareness, and Whatever appears to the senses, Arises as self-display from one without location, The nature of reality is free from action. It neither increases nor decreases, but is clear, Clear like the mirror of the mind. The apprehended object and the apprehending mind of appearance, Like reflections and illusions, From nothing, one sees existence, and differences arise." Thus it is said. Secondly, in this way, from the power of the nature of the Mind of Enlightenment, which abides clearly and without inherent existence, the nature of non-conceptual equality, the appearance of empty forms without location, all of this immeasurable, arises as the play of unobstructed clarity and emptiness. Therefore, without looking at or grasping with the dualistic conceptual mind, the spontaneously accomplished, unobstructed nature is naturally clear and arises, so it is prophesied. Therefore, at the very moment when the limitless appearances of samsara and nirvana appear, they do not arise from any cause or condition and are free from all extremes of elaboration. Therefore, the unborn nature of reality, in the suchness of the Dharmadhatu, does not waver for even a moment. Therefore, realizing that there is nothing established as an object of observation in such an unobstructed, self-luminous realm is realizing the great seeing of the unseen, and because the wisdom of the all-pervading Dharmadhatu is free from the object of partiality, it is called the all-pervading, impartial view.